• The Journal of Korean Academy of Sensory Integration
• /
• v.17 no.3
• /
• pp.26-45
• /
• 2019

Objective : The purpose of this study is to develop educational goals, training content, and training methods for the intervention course of the Korean Academy of Sensory Integration (KASI) and to conduct competency-based intervention courses based on the competency model for sensory integration intervention. Methods : This study was conducted on work therapists who participated in the 2019 intervention course of KASI. In the first phase, educational needs were analyzed to set goals for the interventional course. In the second phase, a meeting of researchers drafted the intervention course education program and the methods of education, and the intervention course was conducted. In the third phase, the changes in educational satisfaction and performance level pre- and post-intervention course for each competency index were investigated. Results : The educational goals of "learning and applying the clinical reasoning process of sensory integration intervention" and "intervention by applying the principle of sensory integration intervention" were set after reflecting on the results of the analysis of the educational requirements. The length of the competency-based intervention course was 42 hours. The average education satisfaction level of participants in the arbitration process was 4.48±0.73, and the average education satisfaction level of the supervisor was 3.92±0.71. In both groups, the most satisfying curriculums were the data-driven decision-making process and the intervention goal-setting lecture. But the satisfaction level of was the lowest. Before and after the intervention course, there were significant changes in the performance of the two behavioral indicators of the analytic skills in the expertise competency cluster of the competency model. Conclusion : This study is meaningful in that it conducted a survey of educational needs, the development and implementation of an educational curriculum, and an education satisfaction survey through systematic courses necessary for education development.

• 대한공업교육학회지
• /
• v.39 no.1
• /
• pp.164-188
• /
• 2014

The purpose of this study is to investigate the perception of undergraduates of the college of education on the importance of certification areas and factors suggested by the certification system at each department level as well as the college as a whole, in order to come up with measures for further improvement. The specific objectives of this study are first, verifying different perception on the importance of certification areas and factor per department, second, verifying different perception on the importance of certification areas and factor per grade. The population of this study is undergraduates of the college of education at A University, and the survey on the different perception on the importance was conducted on 758 students of 10 departments. Total 800 copies of survey were distributed, and 299 copies or 37.3% were retrieved. First, it was found that undergraduates of the college of education at A University highly recognize the necessity of a new system to produce excellent teachers. when it comes to different department, in the area of teaching personalities, there is difference in the importance of teaching aptitude test and completion of social intelligence development program. In the area of teaching expertise, there is different perception in the importance of completion of curriculum education subjects per major, completion of curriculum contents per major, and participation in teaching demonstration contest. In the area of student guidance expertise, there is difference by department in completion of creative character development related education programs and "teaching practice" course. In the area of communication skills in the information society, minimum score requirement for a second foreign language is considered less important than others. Second, as for grade, freshmen highly recognize the importance of validity of teaching training course, integrity of the course, validity of the teaching training course in producing excellent teachers, graduates' job performing ability development as a teacher, appropriacy of curriculum of the college of education in producing excellent teachers, compared to other grades. In particular, seniors consider the necessity of a new system to produce excellent teachers the most.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.38 no.5
• /
• pp.64-79
• /
• 2010

Students with intellectual disabilities typically have great difficulties communicating their needs and wants and may get frustrated, anxious or show signs of aggressive behaviour. They are often unable to understand the concept of relationships with other people as well. This lack of social communication and interaction leads to poor motivation which increases other areas of difficulty in their lives. Therefore, to teach students with intellectual disabilities, it is essential to find special teaching methods to support their positive behavior. This paper proposes that special educational curriculum for students with intellectual impairments utilize natural environments(forests) and materials. The purpose of this study was to investigate the effects of Educational Programs Utilizing Forests on maladjusted behavior of students with mental retardation and to examine the positive effects of such planning practices. The subjects were middle school students who attended a special school for mentally-retarded students. They were divided into two separate groups- an experimental group and a control group. All subjects received the pre and post test using the same method. This program was applied to the formal educational process of middle school from March 1st to October 30th, 2009. In this experiment the results indicate that the effect of using a natural environment(forest) and the materials within a formal educational curriculum was positive as a type of horticultural therapy and that it supports positive behavior strategies in students with intellectual impairments. The usage of various natural materials including plants and flowers within the natural environments provide students with increased opportunities to participate. Teaching methods including natural materials help teachers engage with their students more easily during routine activities as their interest is already stimulated. This project will help students with intellectual impairments to build skills which enable effective participation and increase independence throughout their lives. This should be embedded into both routine and planned activities of the classroom Also, it offers a needed interior plan for the treatment space through an analysis of psychological factors of how the environment affects students.

• Korean Journal of Heritage: History & Science
• /
• v.48 no.3
• /
• pp.30-45
• /
• 2015

The purpose of this study is to demonstrate that transmissions of an intangible cultural heritage in Korea may be cut off because it is separated from human and social environment and protected and managed under the national system. In addition, another purpose is to criticize concept and method dichotomy in the current institution from an ecological perspective and consider the problem that the intangible cultural heritages are transmitted mainly by holders having skills and accomplishments by distinguishing them from others. Furthermore, the last purpose is to suggest a direction of policy emphasizing an importance of establishment of environment which allows nurture, change and development of local people, which may ensure continuous transmission in order to solve the problem and a transmission system of the intangible cultural heritage by using a principle in which the system is operated by self-recovery and natural rule of the ecology. The findings of this study show that seven problems can be analyzed by reviewing concept establishment and protection and transmission measure of intangible cultural heritages according to the Cultural Properties Protection Law, based on the ecological perspective. The protection and transmission methods of the intangible cultural heritage through the cultural heritage ecology are suggested by applying ecological theory to it. The intangible cultural heritage ecology defined in this paper means 'a sustainable community consisting of intangible cultural heritage, subject of activity and physical environment.' Since it is operated according to the principle reflecting the rules and features of natural ecology, it can keep system through self-recovery without an external intervention, as the case of natural ecology.

• Journal of Korean Home Economics Education Association
• /
• v.34 no.3
• /
• pp.1-23
• /
• 2022

This study examined the perceptions of Myanmar university students and professors regarding the status and necessity of higher education programs in fashion. Data were collected from professors in textile engineering at Yangon Technological University and Myanmar university students. Closed- and open-ended questions were asked either through interviews or by email. The responses were analyzed using keyword extraction and categorization, and descriptive statistics(closed questions). Generally, the professors perceived higher education, as well as the cultural industries including art and fashion, as important for Myanmar's social and economic development. According to the students interests in pursuing a degree in textile were limited, despite the high interest in fashion. Low wages in the apparel industry and lack of fashion degrees that meet the demand of students were cited as reasons. The demand was high for educational programs in fashion product development, fashion design, pattern-making, fashion marketing, branding, management, costume history, and cultural studies. Students expected to find their future career in textiles and clothing factories. Many students wanted to be hired by global fashion brands for higher salaries and training for advanced knowledge and technical skills. They perceived advanced fashion education programs will have various positive effects on Myanmar's national economy.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
• /
• v.18 no.3
• /
• pp.157-172
• /
• 2023

The recent Fourth Industrial Revolution is accelerating changes due to digital transformation. According to this trend, the existing start-up paradigm is changing, and new business models based on new technologies and creative ideas are emerging. In addition, the diversity of mentoring relationships and environments such as online mentoring, reverse mentoring, group mentoring, and multiple mentoring is also increasing. However, most mentors in their 50s and 60s, who are mainly active in the start-up field, have been able to help mentees a lot based on their own experience and expertise, but they are having difficulty responding to the changing environment due to a lack of understanding and experience of new technologies and environments. To cope with these changes well, mentors must constantly study, acquire and apply the latest technologies to improve their understanding of new technologies and the environment. In addition, it is necessary to have an understanding and respect for the diversity of mentoring relationships and environments, and to maximize the effectiveness of mentoring by actively utilizing them. Therefore, mentors should recognize that they directly affect the growth and development of mentees, constantly acquire new knowledge and skills to maintain and develop expertise, and actively deliver their knowledge and experiences to mentees. Therefore, in this study, was tried to empirically analyze the relationship between mentoring's influence on mentor's job satisfaction through mentor's personal learning and self-efficacy. The results of the empirical analysis were as follows. Among the functions of mentoring, career function and role modeling were found to have a positive effect on both personal learning and self-efficacy, which are parameters, and job satisfaction, which is a dependent variable. On the other hand, psychological and social functions have a positive effect on personal learning, but they do not have an effect on self-efficacy and job satisfaction. In addition, as a result of analyzing the mediating effect, all mediating effects were confirmed for career functions, and only the mediating effect of self-efficacy was confirmed for role modeling. Through this study, mentoring is an important factor in promoting job satisfaction, personal learning and self-efficacy, and this study can be said to be academically and practically meaningful in that it confirmed personal learning and self-efficacy as factors that increase mentor's job satisfaction, and the focus of mentoring research was shifted from mentee to mentor to study the impact of mentoring on mentors.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
• /
• v.19 no.2
• /
• pp.197-214
• /
• 2024

This study aimed to investigate students' perceptions at science and technology specialized universities towards entrepreneurship support policies and to derive policy improvement measures by applying a bottom-up approach to reflect the requirements of the policy beneficiaries, i.e., the students. Specifically, the research explored effective execution strategies for student entrepreneurship support policies through a survey and analysis of KAIST students. The findings revealed that KAIST students recognize the urgent need for improvement in sharing policy objectives with the student entrepreneurship field, reflecting the opinions of the campus entrepreneurship scene in policy formulation, and constructing an entrepreneurship-friendly academic system for nurturing student entrepreneurs. Additionally, there was a highlighted need for enhancement in the capacity of implementing agencies, as well as in marketing and market development capabilities, and organizational management and practical skills as entrepreneurs within the educational curriculum. Consequently, this study proposes the following improvement measures: First, it calls for enhanced transparency and accessibility of entrepreneurship support policies, ensuring students clearly understand policy objectives and can easily access information. Second, it advocates for student-centered policy development, where students' opinions are actively incorporated to devise customized policies that consider their needs and the actual entrepreneurship environment. Third, there is a demand for improving entrepreneurship-friendly academic systems, encouraging more active participation in entrepreneurship activities by adopting or refining academic policies that recognize entrepreneurship activities as credits or expand entrepreneurship-related courses. Based on these results, it is expected that this research will provide valuable foundational data to actively support student entrepreneurship in science and technology specialized universities, foster an entrepreneurial spirit, and contribute to the creation of an innovation-driven entrepreneurship ecosystem that contributes to technological innovation and social value creation.

• (The) Research of the performance art and culture
• /
• no.36
• /
• pp.441-471
• /
• 2018

East Coast Gut, Korean shamanism ritual on its east coastal area, is a Gut held in fishing villages alongside Korean east coastal area from Goseong area in Gangwon-Do to Busan area. East Coast Gut is performed in a series mainly by a successor shaman, Korean shaman, who hasn't received any spiritual power from a God, and the implications of this thesis lie in that we look over the learning aspects of Seokchool Kim shaman group among other East Coast Gut successor shaman groups after dividing it into 2 categories, successor shaman and learner shaman and based upon this, we reveal the meaning of the learning aspects of East Coast Gut. For successor shamans, home means the field of education. Since they are little, they chased Gut events performing dance in a series to accumulate onsite experiences. However, in the families of successor shamans that have passed their shaman work down from generation to generation, their descendents didn't inherit shaman work any longer, which changed the way of succession and learning of shaman work. Since 1980's, Gut has been officially acknowledged as a kind of general art embracing songs, dance and music and designated as a cultural asset of the state and each city and province, and at art universities, it was adopted as a required course for its related major, which caused new learner shamans who majored in shamanism to emerge. These learner shamans are taking systematical succession lessons on the performance skills of East Coast Byeolshin Gut at universities, East Coast Byeolshin Gut preservation community, any places where Guts are held and etc.. As changes along time, the successor shamans accepted the learner shamans to pass shaman work down and changes appeared in the notion of towners who accept the performer groups of Gut and Gut itself. Unlike the past, as Gut has been acknowledged as the origin of Korean traditional arts and as the product of compresensive learning on songs, dance and music and it was designated as a national intangible cultural asset, shaman's social status and personal pride and dignity has become very high. As shaman has become positioned as the traditional artist getting both national and international recognition unlike its past image of getting despised, at the site of Gut event or even in the relation with towners, their status and the treatment they get became far different. Even towners, along with shift in shaman groups' generation, take position to acknowledge and accept the addition of new learning elements unlike the past. Even in every town, rather than just insisting on the type or the event purpose of traditional Gut, they think over on the type of festival and the main direction of a variety of Guts with which all of towners can mingle with each other. They are trying to find new meanings in the trend of changing Gut and the adaptation of new generation to this. In our reality of Gut events getting minimalized along with rapid change of times, East Coast Gut is still very actively performed in a series until now compared to Guts in other regions. This is because following the successor shamans who have struggled to preserve the East Coast Gut, the learner shamans are actively inflowing and the series performance groups preserve the origin of Gut and try hard to use Gut as art contents. Besides, the learner shamans systematically organize what they learned on shamanism from the successor shamans and get prepared and try to hand it down to descendents in the closest possible way to preserve its origin. In the future, East Coast Gut will be succeeded by the learner shamans from the last successor shamans to inherit its tradition and develop it to adapt to the times.

• Korean Journal of Heritage: History & Science
• /
• v.41 no.2
• /
• pp.43-59
• /
• 2008

Sap(?, a funeral fan) is a funeral ceremonial object used in association with a Confucian ceremonial custom, which was crafted by making a wooden frame, attaching a white cloth or a thick paper onto it, drawing pictures on it, and making a holder for a handle. According to Liji(Records of Rites), Sap was used since the Zhou Dynasty, and these Chinese Sap examples are no big different than the Korean Sap examples, which were described in Joseon Wangjo Sillok(Annals of the Joseon Dynasty), Gukjo Oryeui(the Five Rites of the State), and Sarye Pyeollam(Handbook on Four Rituals). This study explored Sap excavated in lime-filled tombs and lime-layered tombs of aristocrats dating back to Joseon, as well as their historical records to examine Sap's characteristics according to their examples, manufacturing methods, and use time. The number and designs of Sap varied according to the deceased' social status aristocrats used mainly one pair of 亞-shaped Bulsap, and a pair of Hwasap with a cloud design depicted on it. A Sap was wrapped twice with Chojuji paper or Jeojuji paper, and for the third time with Yeonchangji paper. Then, it was covered with a white ramie, a hemp, a cotton, a silk satin, etc. Bobul(an axe shape and 亞-shape design) was drawn on both sides of Sap, and a rising current of cloud was drawn at the peripheral area mainly with red or scarlet pigments. Sap, which were excavated from aristocrats'lime-filled and lime-layered tombs, are the type of Sap which were separated from its handle. These excavated Sap are those whose long handles were burnt during the death carriage procession, leaving Sap, which later were erected on both sides of the coffin. The manufacturing process of excavated relics can be inferred by examining them. The excavated relics are classified into those with three points and those with two points according to the number of point. Of the three-point type(Type I), there is the kind of relic that was woven into something like a basket by using a whole wood plate or cutting bamboo into flat shapes. The three-point Sap was concentrated comparatively in the early half of Joseon, and was manufactured with various methods compared with its rather unified overall shape. In the meantime, the two-point Sap was manufactured with a relatively formatted method; its body was manufactured in the form of a rectangle or a reverse trapezoid, and then its upper parts with two points hanging from them were connected, and the top surface was made into a curve(Type II) or a straight line(Type III) differentiating it from the three-point type. This manufacturing method, compared with that of the three-point type, is simple, but is not greatly different from the three-point type manufacturing method. In particular, the method of crafting the top surface into a straight line has been used until today. Of the examined 30 Sap examples, those whose production years were made known from the buried persons'death years inscribed on the tomb stones, were reexamined, indicating that type I was concentrated in the first half of the $16^{th}$ century. Type II spanned from the second half of the $16^{th}$ century to the second half of the $17^{th}$ century, and type III spanned from the first half of the $17^{th}$ century to the first half of the $18^{th}$ century. The shape of Sap is deemed to have changed from type I to type II and again from type II to type III In the $17^{th}$ century, which was a time of change, types II and III coexisted. Of the three types of Sap, types II and III re similar because they have two points; thus a noteworthy transit time is thought to have been the middle of the $16^{th}$ century. Type I compared with types II and III is thought to have required more efforts and skills in the production process, and as time passed, the shape and manufacturing methods of Sap are presumed to have been further simplified according to the principle of economy. The simplification of funeral ceremonies is presumed to have been furthered after Imjinwaeran(Japanese invasion of Joseon, 1592~1598), given that as shown in the Annals of King Seonjo, state funerals were suspended several times. In the case of Sap, simplification began from the second half of the $16^{th}$ century, and even in the $18^{th}$ century, rather than separately crafting Sap, Sap was directly drawn on the coffin cover and the coffin. However, in this simplification of form, regulations on the use of Sap specified in Liji were observed, and thus the ceremony was rationally simplified.

• Journal of Korean Medical classics
• /
• v.20 no.4
• /
• pp.211-250
• /
• 2007

1. The 'Kao Zheng Pai(考證派) comes from the 'Zhe Zhong Pai' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金娥), Yoshida Koton(吉田篁墩) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li '(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 1739${\sim}$1798) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai, Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 1749${\sim}$1787) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論) and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯) 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai 's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋司"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue", "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Rits(森立之 1807${\sim}$ 1885) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken and later became a pupil of Shou Gu Yi Zhai, a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("神農本草經"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"(神農本草經) and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"("枳園隨筆") that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"("說文解字") to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據). Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬 1804${\sim}$1876) learned scriptures and ancient texts from confucian scholar Asaka Gonsai, and learned medicine from his father Huai Yaun(槐園). He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi" and "Lao Yi Zhi Yan" but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 912-955) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 1755-1810) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi" and "Jin Qui Yao Lue Ji Yi" are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng" is a collection of essays on research. Also there are the "Su Wen Shi"("素問識"), "Ling Shu Shi"("靈樞識"), and the "Guan lu Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 1789-1827), and his works include works of research such as "Nan Jing Shu Jeng"("難經疏證"), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"("疾雅"), "Ming Yi Gong An"("名醫公案"), and "Yi Ji Kao"("醫籍考"). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 1789-1827), Yuan Jian(元堅 1795-1857) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(樂匙). He left about 15 texts, including "Su Wen Shao Shi"("素間紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"(傷寒廣要), and "Zhen Fu Yao Jue"("該腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(失數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', 'the founding of Ji Shou Guan and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai ' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.